Thursday, July 31, 2014

While on a trip to the continent, Queen Kamāmalu (age 22) died on July 8, 1824; King Kamehameha II (Liholiho, age 27) died six days later on July 14, 1824. (Prior to his death he asked to return and be buried in Hawai‘i.)

Upon their arrival in Hawai‘i, in consultation between the Kuhina Nui (former Queen Kaʻahumanu) and other high chiefs, and telling them about Westminster Abbey and the underground burial crypts they had seen there, it was decided to build a mausoleum building.

In 1825, Pohukaina (translated as "Pohu-ka-ʻāina" (the land is quiet and calm)) was constructed on what is now the grounds of ʻIolani Palace to house the remains of Kamehameha II (Liholiho) and Queen Kamāmalu.

The mausoleum was a small 18 x 24-foot Western style structure made of white-washed coral blocks with a thatched roof; it had no windows. Kamehameha II and Queen Kamāmalu were buried on August 23, 1825.

About this same time, April 25, 1825, Richard Charlton arrived in the Islands to serve as the first British consul. He had been in London during Kamehameha II’s visit in 1824.

Nearly 10-years later, in 1832, Kaʻahumanu died; her death took place at ten minutes past 3 o’clock on the morning of June 5, “after an illness of about 3 weeks in which she exhibited her unabated attachment to the Christian teachers and reliance on Christ, her Saviour.” (Hiram Bingham)

The Kaʻahumanu services were performed by Bingham. After the sermon in Hawaiian, he addressed the foreigners present and the mission family. After the close of the services, the procession was again formed and walked to Pohukaina, where the body was deposited, with the remains of others in the Royal family. (The Friend, June 1932)

The above helps set the stage for subsequent events that happened there.

Nearly 10-years later, in 1840, Charlton made a claim for several parcels of land in Honolulu. At the time the lease was made, Kaʻahumanu was Kuhina Nui and only she and the king could make such grants. The land was Kaʻahumanu's in the first place, and Kalanimoku certainly could not give it away. (Hawaiʻi State Archives) The dispute dragged on for years.

This, and other grievances purported by Charlton and the British community in Hawai‘i, led to the landing of George Paulet on February 11, 1843.

He noted in a letter to the King, "I have the honor to notify you that Her Britannic Majesty's ship Carysfort, under my command, will be prepared to make an immediate attack upon this town at 4 pm tomorrow (Saturday) in the event of the demands now forwarded by me to the King of these islands not being complied with by this time."

On February 25, the King acceded to his demands. Under the terms of the new government the King and his advisers continued to administer the affairs of the Hawaiian population.

It soon became clear that Paulet had no intention of limiting his rule to the affairs of foreigners. New taxes were imposed, liquor laws were relaxed. Paulet refused to restore the old laws. After raising multiple objections to the actions by Paulet, Judd resigned from the commission on May 11. (Daws)

Fearing that Paulet would seize some of the archives and other national records, Gerrit P Judd took them from the government house, and secretly placed them in the royal tomb at Pohukaina. He used the mausoleum as his office

By candlelight, using the coffin of Kaʻahumanu for a table, Judd prepared appeals to London and Washington to free Hawaiʻi from the illegal rule of Paulet.

Dispatches were sent off in canoes from distant points of the island; and once, when the king's signature was required, he came down in a schooner and landed at Waikīkī, read and signed the prepared documents, and was on his way back across the channel, while Paulet was dining and having a pleasant time with his friends. (Laura F Judd)

For about five months the islands were under the rule of the British commission set up by Lord George Paulet. Queen Victoria, on learning these activities, immediately sent an envoy to the islands to restore sovereignty to its rightful rulers. Finally, Admiral Richard Thomas arrived in the Islands on July 26, 1843 to restore the kingdom to Kamehameha III.

Then, on July 31, 1843, Thomas declared the end of the Provisional Cession and recognizes Kamehameha III as King of the Hawaiian Islands and the Islands to be independent and sovereign; the Hawaiian flag was raised. This event is referred to as Ka La Hoʻihoʻi Ea, Sovereignty Restoration Day, and it is celebrated each year in the approximate site of the 1843 ceremonies, Thomas Square.

Nearly 20-years later, Pohukaina was the final resting place for the Hawaiʻi’s Kings and Queens, and important chiefs of the kingdom. Reportedly, in 1858, Kamehameha IV brought over the ancestral remains of other Aliʻi - coffins and even earlier grave material - out of their original burial caves, and they are buried in Pohukaina.

In 1865, the remains of 21-Ali‘i were removed from Pohukaina and transferred in a torchlight procession at night to Mauna ‘Ala, a new Royal Mausoleum in Nu‘uanu Valley. In a speech delivered on the occasion of the laying of the Cornerstone of The Royal Palace (ʻIolani Palace,) Honolulu, in 1879, JH Kapena, Minister of Foreign Relations, said:

"Doubtless the memory is yet green of that never-to-be-forgotten night when the remains of the departed chiefs were removed to the Royal Mausoleum in the valley.”

“Perhaps the world had never witnessed a procession more weird and solemn than that which conveyed the bodies of the chiefs through our streets, accompanied on each side by thousands of people until the mausoleum was reached, the entire scene and procession being lighted by large kukui torches, while the midnight darkness brought in striking relief the coffins on their biers."

“Earth has not seen a more solemn procession what when, in the darkness of the night, the bodies of these chieftains were carried through the streets”. (Hawaiian Gazette, January 14, 1880)

In order that the location of Pohukaina not be forgotten, a mound was raised to mark the spot. After being overgrown for many years, the Hawaiian Historical Society passed a resolution in 1930 requesting Governor Lawrence Judd to memorialize the site with the construction of a metal fence enclosure and a plaque.

The image shows Pohukaina (in the foreground,) the tomb where Judd hid government documents and secretly prepared appeals to the take-over by Paulet. In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

On April 25, 1825, Richard Charlton arrived in the Islands to serve as the first British consul. A former sea captain and trader, he was already familiar with the islands of the Pacific and had promoted them in England for their commercial potential (he worked for the East India Company in the Pacific as early as 1821.)

Charlton had been in London during Kamehameha II’s visit in 1824 and secured an introduction to the king and his entourage. By the time he arrived in Hawai‘i in 1825, instructions had already arrived from Kamehameha II that Charlton was to be allowed to build a house, or houses, any place he wished and should be made comfortable. This apparently was due to favors Charlton had done for the royal party. (Hawaiʻi State Archives)

In 1840, Charlton made a claim for several parcels of land in Honolulu. To substantiate his claim, Charlton produced a 299-year lease for the land in question, granted by Kalanimōku. There was no disagreement over the parcel, Wailele, on which Charlton lived, but the adjoining parcel he claimed, Pūlaholaho, had been occupied since 1826 by retainers and heirs of Kaʻahumanu.

In rejecting Charlton’s claim, Kamehameha III cited the fact that Kalanimōku did not have the authority to grant the lease. At the time the lease was made, Kaʻahumanu was Kuhina Nui, and only she and the king could make such grants. The land was Kaʻahumanu's in the first place, and Kalanimōku certainly could not give it away. (Hawaiʻi State Archives) The dispute dragged on for years.

This, and other grievances purported by Charlton and the British community in Hawai‘i, led to the landing of George Paulet on February 11, 1843 "for the purpose of affording protection to British subjects, as likewise to support the position of Her Britannic Majesty's representative here".

On February 25, the King acceded to his demands and noted, "In consequence of the difficulties in which we find ourselves involved, and our opinion of the impossibility of complying with the demands in the manner in which they are made ... "

"... we do hereby cede the group of islands known as the Hawaiian (or Sandwich) Islands, unto the Right Honorable Lord George Paulet ... the said cession being made with the reservation that it is subject to any arrangement that may have been entered into by the Representatives appointed by us to treat with the Government of Her Britannic Majesty..."

Under the terms of the new government the King and his advisers continued to administer the affairs of the Hawaiian population. For business dealing with foreigners, a commission was created, consisting of the King (or his representative,) Paulet and two officers from Paulet’s ship. Judd served as the representative of the King. (Daws)

On April 1, 1843, Lord Aberdeen, on behalf of Her Britannic Majesty Queen Victoria, assured the Hawaiian delegation that: “Her Majesty's Government was willing and had determined to recognize the independence of the Sandwich Islands under their present sovereign."

On November 28, 1843, the British and French Governments united in a joint declaration and entered into a formal agreement recognizing Hawaiian independence (Lord Aberdeen signed on behalf of Britain, French ambassador Louis Saint-Aulaire signed on behalf of France.)

After five months of British rule, Queen Victoria, on learning the injustice done, immediately sent Rear Admiral Richard Darton Thomas to the islands to restore sovereignty to its rightful rulers. On July 31, 1843 the Hawaiian flag was raised. The ceremony was held in area known as Kulaokahuʻa; the site of the ceremony was turned into a park Thomas Square. After five-months of occupation, the Hawaiian Kingdom was restored.

July 31, 1843 is now referred to as Ka La Hoʻihoʻi Ea, Sovereignty Restoration Day, and it is celebrated each year in the approximate site of the 1843 ceremonies. The plot of land on which the ceremonies took place was known as Thomas Square. Kamehameha III later officially gave this name to the area and dedicated it as a public park.

“In the afternoon Kamehameha III went in a solemn procession with his chiefs to Kawaiahaʻo Church ...A ten-day celebration of Restoration Day followed, and was annually observed. The last of the Restoration Day celebrations came in 1847.” A thousand special riders, five abreast ... were followed by 2,500 regular horsemen ...” (Helena G Allen)

As the procession crossed Beretania street on Nuʻuanu royal salutes were fired from the fort and the king's yacht, the Kamehameha III. They were headed to Kaniakapūpū, Kamehameha III’s summer home. (Thrum)

Kaniakapūpū (translated roughly as “sound (or song) of the land shells” sits on land in the Luakaha area of Nuʻuanu Valley. The structure at Kaniakapūpū (modeled on an Irish stone cottage) was completed in 1845 and is reportedly built on top or in the vicinity of an ancient heiau. It was a simple cottage, a square with four straight walls.

The royal party reached the picnic grounds at about 11 o'clock in a pouring rain; in fact it rained in occasional showers throughout the day … A man stationed at the first bridge for the express purpose, counted 4,000 horses going up the valley and 4,600 returning-visitors from Koʻolau making the difference in numbers. (Thrum)

Before dinner, which was set for 2 pm, the guests were entertained with some of the ancient games - a mock fight with spears ; the lua, hand to hand combat, and the hakoko, or wrestling match.

The dinner - the feeding of the immense crowd of men, women and children - was a sight to be remembered. Henry St John, the king's steward, had the care of this department, and he well understood his business.

For the foreign guests, who were not supposed to squat on the mats with natives, tables were provided in the cottage, where was an abundant supply of food cooked in foreign style, but the multitude were fed in the long lanais, at the far end of which was seated the royal party, the ministers and chiefs.

First there was singing of hymns by a choir of native school children, led by Messrs. Marshall and Frank Johnson, to airs that sounded sweetly to New England ears. Grace before meat was solemnly said by John Ii, and then, on a signal from the king, the assembly went vigorously to work on the immense stores of food before them.

While the feast was going on, several old women in the immediate neighborhood of where the king sat, kept up a constant chanting of metes - native poems - in his honor and that of his ancestors, accompanying the chant with gyrations and motions of the arms. And in the evening, after the most of the company had departed, a company of hula girls gave a "concert" with their attendant drum and calabash beaters. (Thrum)

In the evening there were religious services at Kawaiahaʻo church, which was filled to overflowing, the king and queen being present. A sermon apropos of the occasion was preached by Rev. Richard Armstrong, the text being taken from Psalms 37, 3 – ‘Trust in the Lord and do good; so shalt thou dwell in the land, and verily thou shalt be fed.’ There could have been no question but that his hearers had been fed on that day. (Lots here from Thrum)

The image shows ruins of Kaniakapūpū, the summer home of Kamehameha III and site of the luau for 10,000. In addition, I have added other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

Tuesday, July 29, 2014

Although the canoe was a principal means of travel in ancient Hawaiʻi, extensive cross-country trail networks enabled gathering, harvesting other necessities for survival.

Famed for his energy and intelligence, King Piʻilani and his son Kiha constructed the legendary Alaloa or long trail known as the King’s Highway.

It was built about the time Christopher Columbus was crossing the Atlantic, before there were roads in Hawaiʻi. Back then, they were trails and Piʻilani was ruler of Maui.

According to oral tradition, Piʻilani unified the entire island of Maui, bringing together under one rule the formerly-competing eastern (Hāna) and western (Wailuku) multi-district kingdoms of the Island. Piʻilani ruled in peace and prosperity.

Four to six feet wide and 138-miles long, this rock-paved path facilitated both peace and war. It simplified local and regional travel and communication, and allowed the chief’s messengers to quickly get from one part of the island to another. The trail was used for the annual harvest festival of Makahiki and to collect taxes, promote production, enforce order and move armies.

The southeastern section of the island of Maui, comprising the districts of Hāna, Kīpahulu, Kaupo and Kahikinui, was at one time a Royal Center and central point of kingly and priestly power – Piʻilani ruled from here (he built Hale O Piʻilani – near Hāna.) This section of the island was also prominent in the later reign of Kekaulike.

Royal Centers were where the aliʻi resided; aliʻi often moved between several residences throughout the year. The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

Long before the first Europeans arrived on Maui, Kīpahulu was prized by the Hawaiian aliʻi for its fertile land and abundant ocean. The first written description of the region was made by La Pérouse in 1786 while sailing along the southeast coast of Maui in search of a place to drop anchor:

“I coasted along its shore at a distance of a league (three miles) …. The aspect of the island of Mowee was delightful. We beheld water falling in cascades from the mountains, and running in streams to the sea, after having watered the habitations of the natives, which are so numerous that a space of three or four leagues (9 – 12 miles, about the distance from Hāna to Kaupō) may be taken for a single village.” (La Pérouse, 1786; Bushnell)

“But all the huts are on the seacoast, and the mountains are so near, that the habitable part of the island appeared to be less than half a league in depth. The trees which crowned the mountains, and the verdure of the banana plants that surrounded the habitations, produced inexpressible charms to our senses…”

“… but the sea beat upon the coast with the utmost violence, and kept us in the situation of Tantalus, desiring and devouring with our eyes what it was impossible for us to attain … After passing Kaupō no more waterfalls are seen, and villages are fewer.” (La Pérouse, 1786; Bushnell)

With the development of the whaling industry on the island in 1880s the southeastern Maui population started to decline as people moved to main whaling ports, such as Lāhainā. In the early-1900s, one of the regular ports of call for the Inter-Island Steam Navigation Company was here at Kīpahulu. Steamships provided passenger service around Maui and between the islands.

Kīpahulu Landing also provided a way for growers and ranchers to ship their goods to markets. (Today the land where Kīpahulu Landing existed is private but protected with a conservation easement, overseen by the Maui Coastal Land Trust (now part of the Hawaiian Islands Land Trust.))

However, shortly after World War II, Paul I Fagan, an entrepreneur from San Francisco, bought the Hāna Sugar Co, formed a ranch and started tourism on this part of Maui.

It had been only 20-years since Hāna was linked to the outside world by a rough dirt road, and it would be almost two decades more before it was paved.

In 1946, Fagan built a small six-room inn, called Kaʻuiki Inn (it was later expanding and is now the Travaasa Hotel Hana.) Fagan’s guests consisted of his friends as well as sportswriters, one of which gave Hana the current name of “Heavenly Hana.” (Maui College)

Near here was ʻOheʻo; here was a succession of several waterfalls tumbling from one pool into another and so on up the gulch. (One interpretation of the name Oheo is “moving origin” – suggesting all pools as one (Yardley.))

In order to entertain guests and promote tourism in East Maui, employees at Fagan’s Inn crafted a legend that these pools had been reserved exclusively for Hawaiian Royalty and, therefore, were considered a sacred site. (Cusick)

Billed as Hawaiʻi’s “Seven Sacred Pools” to attract tourists, ʻOheʻo Gulch actually has a series of 24 bowls that carry water down the slopes of 10,023-foot Mount Haleakalā to the sea. (NY Times)

Then in the 1960s, Kīpahulu residents Charles Lindbergh and Sam Pryor, and philanthropist Laurance Rockefeller, concerned that public use of this area may be lost, worked to protect it. Through their efforts, Kīpahulu Valley and ʻOheʻo Gulch became the Kīpahulu District of Haleakala National Park on January 10, 1969. (NPS)

This part of the Park is located about 15-minutes past Hāna town, near mile marker 42 on the Hāna Highway (Road to Hana) after it turns into Highway 31. Attractions include the ʻOheʻo Pools, a car-accessible campground and several maintained trails, such as the four-mile Pipiwai Loop Trail to Waimoku waterfall.

The image shows some of the ʻOheʻo pools. In addition, I have added some other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

Monday, July 28, 2014

Having purchased an assorted cargo at Hamburg, Germany, Hackfeld opened a general merchandise business (dry goods, crockery, hardware and stationery,) wholesale, as well as retail store on Queen Street.

In 1850 he moved to a larger location on Fort Street. This store was so popular, it became known as "Hale Kilika" - the House of Silk (because it sold the finest goods available.) As business grew, the nephew took over management of the store while Hackfeld traveled the world for merchandise. The company took BF Ehlers' name in 1862.

Hackfeld developed a business of importing machinery and supplies for the spreading sugar plantations and exported raw sugar. H Hackfeld & Co became a prominent factor - business agent and shipper - for the plantations.

Its shipping interest, manufacturing and jobbing lines developed a web of commercial relationships with Europe, England and the eastern seaboard of the US. German whalers were still sailing the Pacific in the 1850s and Hackfeld bought and outfitted several whalers, brought in Pacific Coast lumber beginning in 1855 and engaged in the trans-shipment trade.

By 1855, Hackfeld operated two stores, served as agent for two sugar plantations, and represented the governments of Russia, Sweden and Norway. (Later the firm or its principals also represented Austro-Hungary, Belgium and Germany.) When Hackfeld left on a two-year business trip to Germany and Pflueger took charge in his absence. (Greaney)

In 1871 Hackfeld and Pflueger both went back to Europe to launch a German affiliate in Bremen. There they placed into service a line of ships sailing under the Hawaiian flag between Bremen and Honolulu with wheat, oil, wool and hides for the Islands and sugar shipments on the way back.

The old Honolulu Courthouse site was advertised for sale at auction in the Pacific Commercial Advertiser of May 9, 1874; H Hackfeld & Co bought it at the upset price of $20,000. As reported by the Hawaiian Gazette, "It is the best business stand in Honolulu."

Then, the Treaty of Reciprocity (1875) between the US and the Kingdom of Hawai‘i eliminated the major trade barrier to Hawai‘i’s closest and major market. Through the treaty, the US gained Pearl Harbor and Hawai‘i’s sugar planters received duty-free entry into US markets. Sugar boomed.

In 1881, Hackfeld and Paul Isenberg became partners. Isenberg, who had arrived in Hawaiʻi in 1858, had extensive experience in the sugar industry, previously working under Judge Duncan McBryde and Rev. William Harrison Rice in Kōloa and Lihuʻe.

From that time on Mr. Isenberg was a factor in the development of the Hackfeld business, which became one of the largest in Hawaiʻi.

Hackfeld became the first Swedish and Norwegian Consul in the Islands. In 1862, he returned to Hamburg, and afterwards to Bremen, where he settled and managed the business of H. Hackfeld & Co. there until 1886, when he retired from the firm. In 1886 Hackfeld sold his interest in the company and returned to Germany; he died there on October 20, 1887.

When the partnership was incorporated in 1897, a new building was erected at the corner of Fort and Queen Streets; it stood there for 70-years.

After the US annexation of Hawaii in 1898, Isenberg returned to Germany to live; however, he retained the role of president, with Hackfeld's son, Johan (John) Friedrich Hackfeld serving as 1st vice president and Isenberg's son, Alexander Isenberg as 2nd vice president.

John later took over; however, he, too, returned to Germany in 1900. His cousin, George F Rodiek, became the executive in charge of H Hackfeld & Co. (Weiner) In 1905, Rodiek built an estate in Nuʻuanu.

A few years later, with the advent of the US involvement in World War I, things changed significantly for the worst for the folks at H Hackfeld & Co.

In 1918, using the terms of the Trading with the Enemy Act and its amendments, the US government seized H Hackfeld & Company and ordered the sale of German-owned shares. (Jung)

The Alien Property Custodian's Office noted, "The powerful German hold on the sugar industry of the Hawaiian islands has been crushed. The control of Hawaii's most important industry has been restored to its people."

"This is the effect of the announcement of A Mitchell Palmer, alien property custodian, that he had completed the Americanization of the H Hackfeld Co, the threat German owned corporation which for years has played so important a part in the sugar situation of the Hawaiian islands."

"Mr. Palmer Americanized this German concern by ... selling the entire assets and business of the German Hackfeld Co to (an) American company, whose stockholders are all loyal American citizens, most of them residents of the Hawaiian islands." (Alien Property Custodian's Office; Daily News Almanac, 1919)

At that same time, the BF Ehlers dry goods store also took the patriotic "Liberty House" name. In 1937 a second store was opened in the Waikiki area. Eventually there would be seven stores on Oahu, and several more on the other islands.

During the 1970s, Liberty House expanded into California, Nevada and Washington, but the Washington stores were sold in 1979 and the California and Nevada locations were sold in 1984. In 2001, Federated Department Stores Inc bought Liberty House, Hawaiʻi's oldest and largest department store chain, and turned it into Macy's.

American Factors shortened its name to "Amfac" in 1966. The next year (1967,) Henry Alexander Walker became president and later Board Chairman. Walker bought the former Rodiek estate.

Over the next 15-years, Walker took Amfac from a company that largely depended on sugar production in Hawaiʻi to a broadly diversified conglomerate. After adding so many companies, Amfac sales were $1.3 billion by 1976, up from $575 million in 1971. (hbs-edu)

After subsequent sales of controlling interests in the company and liquidation of land and other assets, in 2002, the once dominant business in Hawaiʻi, the biggest of the Hawaiʻi Big Five, Amfac Hawaiʻi, LLC filed for federal bankruptcy protection. (TGI)

The image shows the former Hackfeld, then AmFac building at Queen and Fort Streets (it was demolished in 1970.) In addition, I have included other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

Sunday, July 27, 2014

“The ancient system consisted in the many tabus, restrictions or prohibitions, by which the high chiefs contrived, to throw about their persons a kind of sacredness, and to instil into the minds of the people a superstitious awe and peculiar dread.”

“If the shadow of a common man fell on a chief, it was death; if he put on a kapa or a malo of a chief, it was death; if he went into the chief's yard, it was death; if he wore the chief's consecrated mat, it was death; if he went upon the house of the chief, it was death.”

“If a man stood on those occasions when he should prostrate himself, (such as) when the king's bathing water... (was) carried along, it was death. If a man walked in the shade of the house of a chief with his head besmeared with clay, or with a wreath around it, or with his head wet... it was death.”

“There were many other offenses of the people which were made capital by the chiefs, who magnified and exalted themselves over their subjects.” (Dibble)

The social rules for interaction with gods and members of the chiefly class were legion, and death by human sacrifice was the default punishment in many cases. (Shoenfelder)

Puʻuhonua were locations which, through the power of the gods and the generosity of the chiefs, afforded unconditional absolution to those who broke taboos, disobeyed rulers, or committed other crimes. (Schoenfelder)

Ethno-historical literature, and available physical, cultural, and locational data, note at least 57-sites across the Islands. Puʻuhonua tended to occur in areas of high population and/or in areas frequented by chiefs. (Schoenfelder)

These range from enclosed compounds such as Hōnaunau, to platforms (Halulu on Lānaʻi), to fortified mountain-tops (Kawela on Molokaʻi), to unmodified natural features (Kūkaniloko on Oʻahu) and to entire inhabited land sections, as at Lāhainā on Maui. (Schoenfelder)

Recognized as one of the significant puʻuhonua, and one that is well preserved and presented for the rest of us to understand was Puʻuhonua O Hōnaunau on the Kona coast on the Island of Hawaiʻi.

The Place of Refuge, termed the ‘City of Refuge’ by Rev. William Ellis in 1823, with its adjoining chiefly residences. Beyond the boundaries of the "Palace Grounds", around the head of Hōnaunau Bay, lived the chiefly retainers and the commoners. South of the Place of Refuge were scattered settlements along the coast and inland under the cliffs of Keanaee. (NPS)

“The Puhonua at Hōnaunau is a very capacious one, capable of containing a vast multitude of people. In time of war, the females, children, and old people of the neighbouring districts, were generally left within it, while the men went to battle. Here they awaited in safety the issue of the conflict, and were secure against surprise and destruction in the event of a defeat.” (Ellis, 1823)

“These Puhonuas were the Hawaiian ‘Cities of Refuge,” and afforded an inviolable sanctuary to the guilty fugitive, who, when flying from the avenging spear, was so favoured as to enter their precincts.” (Ellis, 1823)

“Hither the manslayer, the man who had broken a taboo, or failed in the observance of its rigid requirements, the thief, and even the murderer, fled from his incensed pursuers, and was secure. To whomsoever he belonged, and from whatever part he came, he was equally certain of admittance, though liable to be pursued even to the gates of the enclosure.” (Ellis, 1823)

“Happily for him, those gates were perpetually open. Whenever war was proclaimed, and during the period of actual hostilities, a white flag was unfurled on the top of a tall spear, on the outside, at each end of the enclosure, and until' the conclusion of peace, waved the symbal of hope to those, who, vanquished in fight, might flee thither for protection.”

“To the spot, on which this banner was unfurled, the victorious warrior might chase his routed foes. But here he must himself fall back. Beyond it he must not advance one step, on pain of forfeiting his life.”

“The priests and their adherents - would immediately put to death anyone, who should have the temerity to follow, or molest those, who were once within the pale of the pahu tabu, and, and as they expressed it, under the shade, or skreening protection, of the spirit of Keave, the tutelar deity of the place.” (Ellis, 1823)

A structure there, Hale-O-Keawe was erected around 1650 to serve as a temple mausoleum for the ruling chiefs of Kona. It served as the major temple for the "Place of Refuge" until 1819, when the religious laws (kapu) were abandoned.

“The appearance of the house was good. Its posts and rafters were of kauila wood, and it was said that this kind of timber was found in the upland of Napu'u. It was well built, with crossed stems of dried ti leaves, for that was the kind of thatching used.”

“The appearance inside and outside of the house was good to look at. The compact bundles of bones (pukuʻi iwi) that were deified (hoʻokuaʻia) were in a row there in the house, beginning with Keawe's near the right side of the door by which one went in and out, and going to the spot opposite the door (kuʻono).” (John Papa ʻĪʻi)

“It is a compact building, 24 feet by 16, constructed with the most durable timber, and thatched with ti leaves, standing on a bed of lava, which runs out a considerable distance into the sea. It is surrounded by a strong fence, or paling, leaving an area in the front and at each end, about twenty-four feet wide, paved with smooth fragments of lava laid down with considerable skill.”

“Several rudely carved male and female images of wood were placed on the outside of the enclosure; some on low pedestals, under the shade of an adjacent tree; others on high posts, on the jutting rocks that hung over the edge of the water.” (Ellis, 1823)

“The zeal of Kaʻahumanu led her as early as 1829 to visit the Hale O Keawe at Honaunau, a cemetery associated with dark superstitions, and surrounded with horrid wooden images of former generations. The regent visited the place not to mingle her adorations with her early contemporaries and predecessors to the relics of departed mortals, but for the purpose of removing the bones of twenty-four deified kings and princes of the Hawaiian race….” (Bingham)

“… when she saw it ought to be done, she determined it should be done: and in company with Mr. Ruggles and Kapiolani, she went to the sacred deposit, and caused the bones to be placed in large coffins and entombed in a cave in the precipice at the head of Kealakekua Bay.” (Bingham)

The puʻuhonua was deeded to Miriam Kekāuluohi, a granddaughter of Kamehameha I, in the Māhele of 1848, and it was inherited, upon her death, by Levi Haʻalelea, her second husband. In 1866, the property was auctioned by Ha‘alelea’s estate to Charles Kana‘ina, the father of William Charles Lunalilo.

Kana‘ina, however, did not pay the $5,000 bid, and Charles Reed Bishop stepped in to purchase Ha‘alelea’s land for that same amount on April 1, 1867. In 1891, six years after Pauahi’s death, Bishop deeded the land to the trustees of the Bishop Estate who leased it to one of their members, SM Damon.

Damon was responsible for the 1902 restoration work on the Great Wall and the stone platforms of two heiau, Hale O Keawe and ‘Ale‘ale‘a. The County of Hawai‘i took over Damon’s lease in 1921. That lease expired in 1961 when the then County Park was acquired by the US National Park Service. (deSilva)

Originally established in 1955 as City of Refuge National Historical Park, Puʻuhonua O Hōnaunau National Historical Park was renamed on November 10, 1978.

Further reconstruction consisted of four terraces and a passage between the southern end of the platform and the northern end of the Great Wall. In 1966-67 Edmund J Ladd directed the excavation and re-stabilization of the Hale o Keawe platform. Ladd's excavations in addition to historical accounts indicated that the platform did not originally have multiple tiers; therefore, the 1967 work restored the platform to its more authentic form that joins the Great Wall on its south side.

After the platform was restored, the thatched hale, wooden palisade, and kiʻi were also rebuilt on the site. Since the time of Ladd's initial reconstruction, the Hale o Keawe structure and carved wooden kiʻi have been replaced on two occasions with the most recent efforts being completed in 2004. (NPS)

The image shows Hale O Keawe at Puʻuhonua O Hōnaunau (NPS.) I have added other images to a folder of like name in the Photos section on my Facebook and Google+ pages.

Saturday, July 26, 2014

“Such is the beginning of the ancient mele which pilgrims were formerly accustomed to sing on reaching the highest peak of the mountain, which is Waiʻaleʻale proper; at its foot lies the fabulous lake from which it takes its name. "Rippling Water," the origin of many a wild tale, lay before us; it proved to be a very small pool.” (Dole, The Garden Island, October 21, 1913)

“As droplets in a cloud approach the mountain, small vertical wind shear constrains their horizontal motion, while upward motion stops at the trade wind inversion or stable layer. Thus entrainment is limited and droplets grow rapidly. Over the sea and along the coast, drops falling from the cloud usually evaporate.”

“At the mountain face, lifting cools the air. Increased condensation and turbulence accelerate drop growth through collision, as flow becomes constrained between mountain and the trade wind inversion. At the cloud-covered mountaintop, mechanical uplift stops and most of the accumulated moisture precipitates as prolonged light or moderate continuous rain.” (Ramage)

“Hawaii now claims the wettest spots on earth. From records covering a long period, Cherrapunji, a village at the elevation of about 4,800 feet in the Khasi hills of India, has established a rainfall average of 426 inches a year …”

“Short period observations show that Mount Waiʻaleʻale, the central peak of the island of Kauaʻi, with a height of 5,080 feet, has a yearly average of 476 inches. Other parts of Hawaii are scarcely less damp. Puʻu Kukui, 5,000 feet high on the island of Maui, has had a seven-year average of 396-inches. (The Times, Arkansas, July 9, 1920)

“You all know, more or less definitely, that there is a swampy region on the top of Waiʻaleʻale – but perhaps you do not realize that this swamp extends from Waiʻaleʻale clear back to Nāpali district, comprising a great table land of some 30 or 35 square miles, lying at an elevation varying from 4,000 to 5,000 ft. No such table land is found, at this elevation on any other island.” (The Garden Island, December 14, 1914)

In 1913, The Garden Island published a letter from George H Dole, a resident of Kauaʻi, to Judge Jacob Hardy, describing the “first ascent of the highest mountain on Kauaʻi by white men.” (1862) The following are excerpts from that letter and article written 100-years ago (in a lot of respects, I suspect it remains much the same.)

“Permit me merely to premise that the mountain of Waiʻaleʻale, although in former times frequently visited by the natives, had never until our visit been trod by the foot of a haole.”

They left from Waimea, riding on horseback “through the cocoanut groves of the valley until we reached Kalaeokaua, where we turned off into the Makaweli valley.”

“Our general course through this valley was about northeast; as we proceeded, the road, - to use an expression from St. Paul, - waxed worse and worse; the sides of the valley became higher and more precipitous, till they reached a degree of rugged sublimity which made them worthy objects of contemplation.”

“The narrow path led us on up it winding course, now across the pure, cool waters of the brook, and now into the deep shade of a Kukui grove, from whose airy branches the brilliantly dyed little songster whistled a merry "God-speed," or the awkward Aukuʻu (black-crowned night heron) gazed with wonderment in his yellow eyes.”

“The sides of the valley gradually approached each other and increased in height. Ever and anon we paused to take breath, and as we look upon the immense perpendicular walls almost surrounding us where ‘time had notched his centuries in the eternal rock,’ our souls would be filled with astonishment and awe.”

“After a march of an hour or two the trees, which hitherto had appeared only in isolated groves, formed a dense forest, with a wild tangled undergrowth of bushes and vines and heavy grass; the hillsides became less steep than before and green with vegetation.”

“A walk of about five miles brought us to the pretty water-fall of Waikakaa, which is perhaps one hundred and fifty feet in height, - we could only give its arrow-like flakes of white foam a passing glance as they descended with a quiet roar to the dark, deep waters of the round basin beneath, and then hastened up the steep hill, richly robed in a many-tined dress of green.”

“We … lunged into the labyrinths of the primeval forest with which these high table-lands are covered, and from which we only emerged when within a short distance of Waiʻaleʻale’s summit.”

“The trees consist chiefly of Lehua, although the Kauila, ʻŌhia, Koa, and many other varieties are frequently met with. The trees throughout this forest are often covered to the depth of two or three inches with gray moss, and the ground is at frequent intervals heavily carpeted with the same material.”

“The forest became wilder, and the country more broken than ever; not far from the cave we descended into a deep ravine and traveled in the bed of the stream for about a mile, sometimes jumping from one moss-covered stone to another at an imminent risk of slipping heels over head into the chilly water, and sometimes wading with complete abandon through the sparking fluid, where it was not over our knees in depth, to the inevitable deterioration of shoe leather.”

“The smooth sloping sides of Waiʻaleʻale soon greeted our delighted eyes, and in a short time, in crossing the Wainiha stream, we said "au revoir" to the old woods, and found ourselves on an open plain, which had a gentle inclination to the west, and was covered with coarse grass; here and there were clumps of bushes, - principally lehua and ohelo”.

“(S)cattering everywhere were wild flowers, some of them vying in beauty and delicacy with the rarest gems of the garden. In low and swamp spots a small variety of silver sword was growing in such profusion that the ground seemed almost covered with a mantle of snow. This whole vicinity would be, as was remarked by one of the company, an interesting field for the explorations of a botanist.”

Waialeale lake “is of a regular, elliptical shape, its two diameters being respectively forty-seven and forty-two feet;--in short, it appears much like an ordinary fish-pond. The chief outlet is the Wainiha stream at the north-west end; the ground is so extremely level along the course of this stream that it flows for a long distance without any perceptible current, and the water would apparently flow just as well the other way.”

“There is another outlet at the south-east end of the pond; it consist of a ditch, said to have been dug by the natives in some former generation, and conducts the water east to the edge of the tremendous pali, from which the pond is distant but a few rods. This little stream trickle down among the fern and grass is the Wailua River in embryo.”

“Thus this crystal lake in miniature is the source of two large streams which empty themselves into the ocean on opposite sides of the island.”

“If we looked off from the brink of the eastern precipice, whose perpendicular height is several thousand feet, nothing was to be seen but an ocean of cloud, so illuminated by the sun as to appear like a boundless field of the whitest snow beneath our feet. It was a very fine spectacle”.

“The whole of Puna was spread out like a map before us, and an exquisitely beautiful landscape it was. As perfect a combination of dark forests, and shimmering streams, and smooth plains, and verdant hills, and blue ocean, is rarely seen; everything was in harmony, - there was nothing to offend the taste.”

“But although the eastern view was invisible, the western was still unclouded and magnificent; the whole of the western portion of the island lay spread out in quiet grandeur, rugged and for the most part densely wooded. At the northeast was the Wainiha valley, with its blue precipitous sides, forming a yawning gulf so deep that no bottom could be seen from our point of observation.”

“Many miles away in the west the mighty pali of Puʻukapele and Halemanu was strikingly apparent, stretching like a stern impassable barrier across the island, from sea to sea.”

“About four o'clock we struck our tent and set out for the lower regions ... We arrived at Waimea a little after noon the next day, feeling richly repaid for the toil of the journey, but satisfied that much remained yet unseen, and determining that we would try it again next season.”

The image shows Waiʻaleʻale. In addition, I have included other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

Friday, July 25, 2014

George Washington Houghtailing (April 7, 1817 – September 2, 1887,) a Dutchman from the Hudson-Mohawk Valley in New York, came to Hawai‘i around 1845.

He married a Hawaiian woman in 1850, and ran the Bay Horse Saloon on Bethel and Hotel Street in Honolulu. (Cultural Surveys)

His first wife died after their daughter Sara was born (Sara married Jerome Feary.) Houghtailing remarried (Elizabeth Thompson) and had ten more children (5-boys and 5-girls,) nine of whom lived to adulthood.

During the Māhele, he was given several kuleana, later consolidated into a 15-acre tract along a road later named after him, Houghtailing Road. The family home was between School and Vineyard Streets.

“On the premises there was a large pond which had a natural spring and which also fed the lower land where we had taro patches and cultivated the other truck gardening on the land. The land was quite open.”

“We had a couple of bay horses and raised chickens and pigs for family consumption. There was a large open area fronting Houghtailing Road which was used as a park for the neighborhood kids.” (Houghtailing Jr; Cultural Surveys)

Mr. Houghtailing located the ponds, taro fields, and rice patches from School Street to Liliha Street; other taro patches were in the area “between Pālama Street and Liliha Street, below School Street down to what in now Vineyard Street”.

The rice ponds and taro patches, usually operated by the Chinese, were cultivated up to the 1920s, when many were filled in for the development of residential subdivisions.

The Japanese took over some of the land as truck farms, and the Japanese also gradually took over the small stores once operated by the Chinese. Additionally, the development of one of the first subdivision, the McInerny Tract was developed around 1918-1920.

“The upper part of McInerny Tract used to be planted with pineapple. The other part was more grazing and open area where guavas and other natural types of fruits, like mangoes, grew. … The sugarcane fields in the Pālama area, ran all the way up to what would be now the Dole (cannery) parking lot … extended above what is now Vineyard Street.”

“The management of that plantation at that time was the Honolulu Plantation, where the mill was located in Aiea. ... Cane growing in the Kapālama area phased out about the late ‘20s. I think.”

“The phasing out program took place because lands were being purchased by the federal government to expand military reservations, including Hickam Field.” (Houghtailing Jr; Cultural Surveys)

Back to the Bay Horse … “On Sunday the 17th inst. Geo. Houghtailing an employee of the Bay Horse Saloon was arrested for selling liquor on that date and placed under bonds. At the same time James Gibbs was arrested for selling liquor without a license at the same time and place, and also placed under bonds to appear on the following Monday.” (Hawaiʻi Holomua, June 27, 1894)

The warrants were later seen as defective and “After the close of the prosecution the defense moved for their discharge, and the court discharged Mr. Houghtailing as there was no evidence against him, and after viewing the premises did charge Mr. Gibbs on the grounds that there was no evidence to hold him guilty of the offence charged.” (Hawaiʻi Holomua, June 27, 1894)

At the end of World War II, the Catholic Diocese of Honolulu saw the need for a second Catholic School on Oʻahu. The new school was named after Saint Damien de Veuster.

The Congregation of Christian Brothers, students, and parents volunteered to turn the land, which included 4-acres of taro patches and a good deal of uneven swampland into a school campus, because the company that started the construction on Damien went bankrupt.

Damien Memorial School is now situated on what was part of the Houghtailing homestead in Kapālama.

Regarding the name, the theory is that all Houghtailings and various spellings in the United States are descended from Conrad Mathias Houghtaling who emigrated from the Netherlands around 1650.

Reportedly, the correct pronunciation for Houghtailing Street (named for the family,) is Ho-tailing (Hough as in dough, not as in cough.) (Midweek) (Lots of information here from Houghtailing message boards, as well as Cultural Surveys.)

The image shows an advertisement for the Bay Horse Hotel (Polynesian, May 16, 1895.) In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

Thursday, July 24, 2014

The queen was fond of the congregation - which once numbered in the thousands, according to church records - and donated hymnals, cut-glass chandeliers and a seven-dial, universal-calendar clock. The church was renamed for Liliʻuokalani in 1975.

But we are getting ahead of ourselves, let's step back.

Over the course of a little over 40-years (1820-1863) (the “Missionary Period”,) about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the American Board of Commissioners for Foreign Missions (ABCFM) in the Hawaiian Islands.

The Prudential Committee of the ABCFM gave the following instructions to these missionaries: "Your mission is a mission of mercy, and your work is to be wholly a labor of love. … Your views are not to be limited to a low, narrow scale, but you are to open your hearts wide, and set your marks high.”

“You are to aim at nothing short of covering these islands with fruitful fields, and pleasant dwellings and schools and churches, and of Christian civilization.” (The Friend) Reverend John S Emerson and his new bride Ursula Sophia Newell Emerson were part of the Fifth Company of missionaries.

Emerson was born December 28, 1800 in Chester, New Hampshire; he descended from a branch of the Emerson family emigrating from England and settling in Haverhill, Massachusetts, in 1652. Emerson left home at the age of 15 and started his studies preparing for college, and subsequently graduated from Dartmouth College, Hanover, New Hampshire, in 1826.

After graduating, like so many of the Alumni of American colleges, he became a teacher before entering upon his theological studies. These were pursued for three years at Andover, where he graduated in 1830. He anticipated becoming a missionary in India, but, yielded to a special call from the Sandwich Islands.

He married Ursula on October 25, 1831 in the old parsonage of Nelson, among the New Hampshire hills, where her father, Rev. Gad Newell, was the pastor from 1794 to 1859. They left for the Islands a month after their wedding (November 20, 1831) and spent almost six months on board ship - arriving in the Islands May 17, 1832.

"Very soon after his arrival the 'general meeting' of the Mission assigned Mr and Mrs Emerson, to the station of Waialua, on Oʻahu." (The Friend, April 1867) Waialua stretched along the coast for 30-miles with a population of 8,000. They sailed from Honolulu on a small schooner to get there.

On July 24, 1832 they formed the Congregational Church at Waialua, Oahu’s second oldest Hawaiian church. The first facility (first of four) was a hale pili (thatched house,) dedicated on September 25, 1832 (it was situated at what is today the site of Haleʻiwa Joe's on the corner of Kamehameha Highway and Haleʻiwa Road.)

"From the commencement of his labors at Waialua, he endeavored to interest his people in the diligent reading and study of the Bible. He had so arranged the reading of the Bible, that his people were accustomed to read the entire Bible through once in about three years."

"In the daily morning prayer-meeting which has been kept up for many years, at the church, and which he usually attended, he would read and comment on the chapters for the day. We recollect, some months ago to have asked an old Hawaiian, belonging to the Waialua church, how many times he had read the Bible through. His reply was "eiwa" (nine!)" (The Friend, April 1867)

The government selected a spot for a second church to replace the first one. An adobe building, about 100-feet by about 50-feet was built around 1840-1841 on what is now the cemetery area of the present church property.

Emerson served the Church until 1842 when he took a position as professor at the Lahainaluna Seminary on Maui, and also served as pastor of the Church at Kāʻanapali. He published five volumes of elementary works, three of them in the Hawaiian language, and, while at Lahainaluna, was joint author, with Rev. Artemas Bishop, of an "English Hawaiian Dictionary," based on Webster's abridgment (Lahainaluna, 1845.) He later returned to Waialua and served the congregation until 1846.

Service to the people was equally shared by Ursula. "We are also much impressed by the well-drawn character of Ursula Newell Emerson, whose lovable personality, together with her bountiful, untiring hospitality, is a treasured memory in Hawaiʻi. She nobly rounded out the work of her husband". (The Friend, October 1928)

A third church was built of wood in 1890 on the present location and it was this building that Queen Liliʻuokalani worshipped in when she stayed at her beach home along the banks of the Anahulu River.

"Our famous clock was donated to the church by Queen Liliʻuokalani on January 1, 1892. The clock is 32 inches in diameter, with seven functions and hands, one (of) which made one revolution every 16 years!”

“The uniqueness of this one-of-a-kind clock, is that the numerals on the clock dial telling the time were replaced with the letters of L-I-L-I-U-O-K-A-L-A-N-I, the queen's name." (Church Moderator Kuulei Kaio, Star-Bulletin)

The present church building was built after the wooden one was declared unsafe. In 1960, the fourth (and present) church made of cement was started. This new building was dedicated on June 11, 1961. (Later renovations were completed in 1985.)

Theodore Alameda Vierra was the architect for the present church. He was born on the Big Island in 1902 to an Azorean born Portuguese father and Hawaiian-Scottish mother. He graduated from Kamehameha Schools as president of his class in 1919, graduated from college in San Francisco and later won a scholarship to Harvard University School of Architecture. Vierra was the first native Hawaiian to be admitted to the American Institute of Architecture. (HHF)

The weather vane at the top of the church steeple is in the form of an ʻIwa bird (frigate) in full flight with a fish in its mouth. Haleʻiwa was the name of the seminary that the Emersons established in the area and the village was eventually named Haleʻiwa (house of the ʻIwa bird.)

ʻIwa is also the name of a slender leafed fern and there are 2 of these leaves at base of the vane. The religious connotation is brought together with the fish in its mouth. "Follow me and I will make you fishers of men. The Kingdom of Heaven is like a net that was cast into the sea gathered many kinds." (Lots of information here from the Church website.)

The image shows the Liliʻuokalani Church in Haleiwa. In addition, I have added others similar images in a folder of like name in the Photos section on my Facebook and Google+ pages.

Wednesday, July 23, 2014

The total land area of Lānaʻi is 89,305 acres, divided into 13 ahupua‘a (traditional land divisions.) In the traditional system, respective konohiki served as land managers over each. These konohiki were subject to control by the ruling chiefs.

At the time of the Great Māhele (1848,) lands on Lānaʻi were divided between lands claimed by King Kamehameha III (Kauikeaouli) (40,665 acres,) which were known as the Crown Lands, and the lands to be claimed by the chiefs and people (48,640 acres,) which were called the Government Lands.

By 1907, more than half the island of Lānaʻi was in the hands of native Hawaiians. Just 14 years later, in 1921, only 208.25 acres of land remained in native Hawaiian ownership. By 1875 Walter Gibson had control, either through lease or direct ownership, of nine‐tenths of Lānaʻi’s lands. (Lānaʻi Community Plan)

When James Dole bought Lānaʻi, ranching was a thriving business under the control of George Munro. Shortly after the purchase, Dole got Munro working at removing cattle from potential pineapple lands. As soon as cattle were fattened they were sold. Ranching operations became a secondary priority to pineapple development.

During 1923, the company embarked on making major improvements to the island of Lānaʻi. At first, Dole wanted to name the town Pine City, but the post office department objected because there were too many "pine" post offices in the mainland United States. So the plantation town was called Lānaʻi City.

Dole hired Mr. Root, an engineer, to lay out and plan the town. Root arrived at Mānele Bay to begin his work. He designed the central park with a symmetrical grid of residential streets, which remains the configuration of Lānaʻi City today.” (Lānaʻi Community Plan)

Between 1922 and 1992, pineapple plantation operations provided the people of Lānaʻi with a way of life. James Doles’ Hawaiian Pineapple Company evolved and many of the innovations in cultivation, equipment design, harvesting, irrigation and labor relations developed on the Lānaʻi plantation, and came to be used around the world. (Lānaʻi Culture & Heritage Center)

Mānele Bay was the main port of entry for Lānaʻi; its primary purpose was to ship pineapple off the island. On the eastern side of the island, remnants of Halepalaoa Landing can be seen; this was used primarily to ship cattle. It's also reported that in the late 1800s, a steamer landing was located on the western shore of Lānaʻi Island and served as a docking grounds.

A new harbor was needed. In 1923 to 1926, Kaumālapaʻu Bay, a natural, sheltered cove on the southwest side of Lānaʻi, was developed into the main shipping harbor from which pineapple and all major supplies for Lānaʻi were shipped and received.

“… we learned that the breakwater is composed of 116,000-tons of rock blasted from the cliffs and dropped into the water. The Kaumalapau harbor entrance is 65-feet deep, and the minimum depth of the harbor is 27-feet. The wharf is 400-feet long and the boat landing is 80-feet in length.” (Lanai “The Pineapple Kingdom, 1926)

Bins filled with pineapple were unloaded from the trucks (steam cranes were still used through the 1960s), and placed on the barges for shipping to the cannery at Iwilei, Honolulu, Oʻahu. Tug boats were used to haul the barges - empty bins and supplies to Lānaʻi, and filled pineapple bins to the cannery.

Because of the demands of work at Kaumālapaʻu, Lānaʻi’s “second city” was developed, and known as “Harbor Camp.” The Harbor Camp included around 20 homes and support buildings, and sat perched on the cliffs above Kaumālapaʻu Bay. (Lānaʻi Culture & Heritage Center)

Surmising from the vast archaeological features on the cliffs above Kaumālapaʻu Gulch, Kaumālapaʻu Harbor was probably a very important settlement (seasonal and/or permanent) for native Hawaiians. (Social Research Pacific)

Access to fishing, whether by boat or off the shoreline, is easily attained at Kaumālapaʻu. One of the sites immediately mauka of the harbor is called “Fisherman's Trail.” In the 1862 letter requesting settlement and use of Lānaʻi, even Gibson indicated the importance of fishing as the primary source of subsistence for the island's inhabitants.

The village of Kaunolu, just to the south of Kaumālapaʻu was known as a "fishing village". Given its proximity to Kaumālapaʻu, it is highly likely that neighboring Kaumālapaʻu also offered good fishing grounds to Hawaiians. The Kaumālapaʻu Trail extends from Lānaʻi City down to Kaumālapaʻu. (Social Research Pacific)

In the Māhele, the ahupuaʻa of Kamoku and Kalulu (which adjoin the existing Kaumālapaʻu Harbor) were retained by the King (Kamehameha III), though the 'ili of Kaumālapaʻu 1 & 2 were given by the King to the Government.

The Kaumālapaʻu Harbor breakwater was in disrepair for many years following several hurricanes and seasonal storms. Completed in 2007, 40,000-tons of new stone was added to the reshaped breakwater, 800 concrete Core-Locs (each weighing 35 tons) were put in place and a 5-foot- thick concrete cap was cast on top of the breakwater to complete the project. (Traylor)

Today, as in the early 1920s, Kaumālapaʻu Harbor is the main commercial seaport and Lānaʻi’s lifeline to the outside world, with weekly Young Brothers’ barge and other commercial activity in and out of Lānaʻi.

The image shows initial construction of the Kaumālapaʻu facilities (1924) (Lanai-PineappleKingdom.) In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

Tuesday, July 22, 2014

John Coffin Jones Jr was the only son of a prominent Boston businessman (in mercantile and shipping business) and politician. (John C Jones Sr served as speaker of the Massachusetts House of Representatives and was legislative colleague of John Quincy Adams (and one of the signors for Massachusetts of the Ratification of the US Constitution for that State.))

Young Jones was born in 1796 in Massachusetts and seems to have gone to sea at an early age. He left to work in the sandalwood trade under Captain Dixey Wildes. (Kelley)

Jones (also known in Hawaiian documents as John Aluli) was appointed US Agent for Commerce and Seamen on September 19, 1820. When he acknowledged his commission as Agent for Commerce and Seamen, he mentioned two previous voyages he had made to Canton and an extended visit to the Sandwich Islands. (State Department)

He began to serve in October of 1820, at the port of Honolulu. As Agent for Commerce and Seamen, Jones became the ﬁrst ofﬁcial US representative in the Hawaiian Islands. His role was to help distressed American citizens ashore, both seamen and civilians, serving without salary from the US government and required to report on commerce in Hawai‘i.

(The post of commercial agent was raised to Consul effective July 5, 1844, and held by Peter A. Brinsmade, who had already been appointed commercial agent on April 13, 1838.)

Jones was already agent for the prosperous Boston firm of Marshall and Wildes (one of four American mercantile houses doing business in Honolulu,) and by accepting the additional responsibility from his country, the firm and he might hope that through his reports to Washington the voice of commerce in the Pacific would be heard more clearly by the US Government. (Hackler)

When Jones arrived in 1821 the sandalwood trade with China was still thriving. King Kamehameha I had monopolized, the cutting and exporting of sandalwood during his reign, but after his death in 1819, Kamehameha II was unable to enforce the conservation policies of his father, and unrestricted cutting of sandalwood soon threatened to deplete the hillsides of this rare wood.

But, while the wood lasted and the market held up in Canton, the American merchants in Honolulu competed fiercely with each other for the valuable cargoes, and pressed on the Hawaiians all sorts of goods which were to be paid for in sandalwood. (Hackler)

He was considered an advocate for commercial interests in Hawaiʻi and immediately collided with the missionary group led by Rev. Hiram Bingham. For the next couple of decades he contended for commercial advantages for the US. He set up his own trading firm in 1830 and made many voyages to California during the next ten years. (Kelley)

“Since the discovery of the whale fishery on the coast of Japan, and the independence of the republics of the western coasts of North and South America, the commerce of the United States at the Sandwich islands has vastly increased.”

“Of such importance have these islands become to our ships which resort to the coast of Japan for the prosecution of the whale fishery, that, without another place could be found, possessing equal advantages of conveniences and situation, our fishery on Japan would be vastly contracted, or pursued under circumstances the most disadvantageous.” (Jones, to Captain Wm B Finch, October 30, 1829)

As US Agent for Seamen, Jones had a burdensome responsibility. Many seamen were put ashore because of illness, and they became the special concern of Jones. This was a responsibility and an expense.

In his first report to the Secretary of State on December 31, 1821, Jones complained of the commanders of American ships who were in the habit of discharging troublesome seamen at Honolulu and taking on Hawaiian hands. (Hackler)

In addition, Jones reported to the Department that 30,000 piculs of sandalwood were sent to China in American ships that year, and estimated that the price for this wood in Canton should be about $300,000. The Hawaiian chiefs were becoming increasingly indebted to the American merchants in Honolulu and payment was slow in coming.

To add to his burden, in 1822-23 the crews of three wrecked American vessels were brought to the islands; in 1825 he explained his disbursements at Honolulu on behalf of seamen as being very heavy, as many men were put ashore without funds. (Hackler)

“The number of hands generally comprising the Company of a whale ship will average Twenty Five; and owing to the want of discipline, the length and the ardourous duties of the voyage, these people generally become dissatisfied and are willing at any moment to join a rebellion or desert the first opportu(nity) that may offer;"

"- this has been fully exemplified in the whale ships that have visited these islands, constant disertions have taken place and many serious mutinies both contributing to protract and frequently ruin the voyage.” (Jones report to Henry Clay, Secretary of State, 1827)

He wrote that the only solution was the posting of a US naval vessel at Honolulu, at least during the periods between March and May, and October and December, when the whalers gathered at the port. (Hackler)

The service of Jones as consular agent in Honolulu put him in the middle of a number of commercial and political causes. Both as government representative and private trader during a formative period, he was an energetic figure and is credited with leadership in opening trade between Hawaiʻi and Spanish California.

By 1829, Jones seemed to have fallen out of favor with the Hawaiian rulers. At that time the King and the principal chiefs addressed a protest to Captain Finch of the USS Vincennes, accusing Jones of maltreating a native and lying about royal morals. (Hackler)

Jones’ several marriages caused additional concern. He married Hannah Jones Davis, widow of his partner, William Heath Davis Sr, in 1823. His younger stepson, William Heath Davis, Jr, became a prominent California businessman.

Jones continued to live with Hannah but also lived with Lihilahi Marin, daughter of Don Francisco Marin, and had children by both. In 1838, he married Manuela Carrillo of Santa Barbara, California and deserted Hannah and Lahilahi.

In December, 1838, returning from one of his periodic business trips to California, he introduced Manuela as his wife. This apparently enraged Hannah Holmes Jones, who promptly petitioned the Hawaiian Government for a divorce on grounds of bigamy.

The charge was upheld by the King and led to his writing Jones on January 8, 1839, that “… I refuse any longer to know you as consul from the United States of America.” (Kamehameha III; Hacker)

Jones left the Islands and settled in Santa Barbara in 1839 and continued as a merchant both in California and Massachusetts. He died on December 24, 1861, leaving his wife and six children. (Kelley)

The image shows Honolulu Harbor in 1826 (with the Dolphin in the harbor. (Massey))

Monday, July 21, 2014

ʻĀina is compounded from the verb “ʻai” (to eat,) referring specifically to vegetable foods, with the substantive suffix “na,” which makes it a noun. The word ʻāina (land,) then, means “that which feeds.”

In old Hawaiʻi’s subsistence society, the family farming scale was far different from commercial-purpose agriculture. In ancient time, when families farmed for themselves, they adapted; products were produced based on need. The families were disbursed around the Islands, as well as across regions on each island.

Traditional hale (‘house’, ‘building’) were constructed of native woods lashed together with cordage most often made from olonā. Pili grass was a preferred thatching that added a pleasant odor to a new hale. Lauhala (pandanus leaves) or ti leaf bundles called peʻa were other covering materials used.

Unlike our housing today, the single ‘hale’ was not necessarily the ‘home.’ The traditional Hawaiian home was the kauhale (Lit., plural house;) this was a group of structures forming the living compound - homestead – with each building serving a specific purpose.

The main structure within the kauhale household complex was the common house, or hale noa, in which all the family members slept at night. It was the largest building within a family compound and the most weatherproof. (Loubser)

The terrain and the subsistence lifestyle and economy created the dispersed community of scattered homesteads. Typically a Hawaiian family’s homestead stood in relative isolation.

Where homesteads were assembled near each other, they were not communities held together either by bonds of kinship or economic interdependence.

“Go into any of these valleys, and you will see a surprising sight: along the whole narrow bottom, and climbing often in terraces the steep hillsides, you will see the little taro patches, skillfully laid so as to catch the water, either directly from the main stream, or from canals taking water out above.”

“Nearby or among these small holdings stand the grass houses of the proprietors, and you may see them and their wives, their clothing tucked up, standing over their knees in water, planting or cultivating their crop.” (Nordhoff, 1875)

Fishermen and their families living around the bays and beaches, or at isolated localities along the coast where fishing was practicable, led a life that was materially simpler than that of planters who dwelt on the plains.

Placement and occasional collection of kauhale was more of a functional pattern.

Kauhale means homestead, and when there were a number of kauhale close together the same term was used. The old Hawaiians had no conception of village or town as a corporate social entity; there was no term for village.

The kauhale were scattered near streams in valley bottoms; each family kauhale was right beside its lo'i. A spring (or springs) was sometimes the reason for a village-like conglomeration of homesteads – again, families focused on the water source.

Small bays and beaches generally had a cluster of houses where the families of fishermen lived – it was primarily because of the proximity to access to the ocean.

Kamakau noted, in early Hawaiʻi “The parents were masters over their own family group … No man was made chief over another.” Essentially, the extended family was the socio, biological, economic and political unit.

Because each ʻohana (family) was served by a parental haku (master, overseer) and each family was self-sufficient and capable of satisfying its own needs, there was no need for a hierarchal structure.

The Hawaiian concept of family, ‘ʻohana, is derived from the word ʻohā (fig., offspring, youngsters,) the axillary shoots of kalo that sprout from the main corm, the makua (parent.) Huli, cut from the tops of mauka, and ‘ohā are then used for replanting to regenerate the cycle of kalo production.

The true ‘community’ in which homesteads were integrated by socio-religious and economic ties was the dispersed community of the family (ʻohana,) relatives by blood, marriage and adoption.

Neighborly interdependence, the sharing of goods and services, resulted in the settling of contiguous lands by a given ʻohana within an ahupuaʻa (rather than in a scattering over an entire district.)

Kamakau states that there were no chiefs in the earliest period of settlement but that they came “several hundred years afterward … when men became numerous.”

As the population increased and wants and needs increased in variety and complexity (and it became too difficult to satisfy them with finite resources,) the need for chiefly rule became apparent.

As chiefdoms developed, the simple pecking order of titles and status likely evolved into a more complex and stratified structure.

While conquest and war resulted in periodic changes in leadership, there was a relative stability and permanence for the families and their kauhale. As a practical matter it was to the benefit of the chiefs to keep the farmers and fishers on the land they knew and cultivated.

Thus, the kauhale, the homesites of established ʻohana, were permanent features of the landscape, and the vested interest of any given family was equivalent to a title of ownership, so long as the landsman labored diligently to sustain his claim and was loyal to his chief. (Lots of information here from Handy and Pukui.)

The image shows a drawing of a kauhale - homestead. In addition, I have added other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

Sunday, July 20, 2014

“As for the depths themselves, the greatest yet discovered … was the Penguin Deep, discovered by the British vessel Penguin (in 1896) north of New Zealand where a depth of 5,155 fathoms was found.” (New York Tribune, January 25, 1920) (Four years later, the USS Nero instruments registered a depth of 5,269 fathoms - almost six miles.)

HMS Penguin was an Osprey-class sloop (United Kingdom, later Australia.) Launched on 1876, Penguin was operated by the Royal Navy from 1877 to 1881, then from 1886 to 1889.

She was 170 feet long, had a beam of 36 feet, a draft of 15 feet 9 inches and had a displacement of 1,130 tons. The propulsion machinery consisted of a single engine that gave her a top speed of 9.9 knots and a maximum range of 1,480 nautical miles (1,700 mi.) (She was also Barque rigged.) The standard ship’s company was 140-strong.

After being converted to a survey vessel, Penguin was recommissioned in 1890, and conducted survey work around the Western Pacific islands, New Zealand and the Great Barrier Reef until 1908, when she was demasted and transferred to the Australian Commonwealth Naval Forces for use as a depot and training ship in Sydney Harbor.

After this force became the Royal Australian Navy, the sloop was commissioned as HMAS Penguin in 1913. Penguin remained in naval service until 1924, when she was sold off and converted into a floating crane. (The vessel survived until 1960, when she was broken up and burnt.)

In addition to finding the deepest bottom of the ocean (at the time, as noted above,) Penguin was involved in finding other ocean bottoms – one happened in Hawaiʻi.

Let’s step back a bit.

Hawaiʻi is the world’s most-isolated populated-place. In round numbers, we are 5,000-miles from Washington DC, New York, Florida, Australia, Philippines, Hong Kong & the North Pole; 4,000-miles from Chicago, Tokyo, New Zealand & Guam and 2,500-miles from Los Angeles, all other West Coast cities, Samoa, Alaska & Mexico.

While, today, technology keeps us constantly and instantly in touch and aware of world events, the same was not true in the past. Prior to the beginning of the 20th century, you had at least a one-week time lag in receiving “news” (that arrived via ships.)

At the time, Great Britain and its possessions were spread across the globe. Communicating between these holdings created challenges.

Step in Sir Sandford Fleming, a Scottish-born Canadian engineer and inventor. Among other feats, he proposed worldwide standard time zones, designed Canada's first postage stamp, and, in 1862, Fleming had submitted a plan to the Government for a trans-Canada railway.

In the same year, he was appointed Chief Engineer of the British-Australian Telegraph Company. Fleming was one of the staunch advocates for a Pacific telegraph cable.

A Colonial Conference held in Sydney in 1877 passed resolutions concerning a Pacific cable, one of which sought subsidies from the US Government for a cable running from the United States to New Zealand.

In 1879, Fleming wrote to the Telegraph and Signal Service in Ottawa about the railway and cable: “If these connections are made we shall have a complete overland telegraph from the Atlantic to the Pacific coast.”

“It appears to me to follow that, as a question of imperial importance, the British possessions to the west of the Pacific Ocean should be connected by submarine cable with the Canadian line. Great Britain will thus be brought into direct communication with all the greater colonies and dependencies without passing through foreign countries.”

The completion of the Canadian Pacific Railway in 1885, and with it a telegraph line across Canada, strengthened Fleming’s position. The decision to extend the railway to Vancouver in 1886 helped even more. (atlantic-cable)

At the 1893 Australasian Conference held in Sydney the Postmaster General of New South Wales suggested laying a cable from New Caledonia (already linked to Australia by cable) to Fiji, Honolulu and San Francisco.

That brings us back to the Penguin. She was commissioned to make soundings and survey areas for suitable cable routes and station locations.

That brought her to Hawaiʻi.

“The Penguin left Sydney on April 10, proceeding by way of Suva Fiji to Palmyra Island, where a party was landed to observe the tides. The steamer then proceeded to the north and made an accurate survey of Kingman reef, which was found to be sixty miles due north of Palmyra Island. (The Sun (NY,) July 30, 1897)

“The British survey steamer Penguin, which arrived (in Honolulu) yesterday, has just completed the preliminary survey for the Australian-British Columbian cable. She ran a line of soundings from Palmyra Island to a point 300-miles to the southward of Honolulu, finding and average depth of 2,700 fathoms. After spending three weeks here in receiving general repairs the Penguin will return to Palmyra Island and run a line of soundings southwest to Sydney.” (The Sun (NY,) July 30, 1897)

The Penguin made another discovery here.

“The Penguin … must await stores and advices before resuming her survey work, but in the interim will make an accurate survey of the shoal discovered to the southward, sailing from here on the 12th for that purpose, and returning again later.” (The Hawaiian Star, August 7, 1897)

“HBMS Penguin will leave at daylight tomorrow to survey a shoal near this group, expecting to be back Sunday morning.” (Evening Bulletin, August 11, 1897)

"Although the officers aboard the Penguin were loathe to give any information it was learned that at about 10 o'clock on Tuesday night (July 20, 1897) and while about 30-miles of the Island of Oʻahu, the 'tell-tale' of the ship showed that a shoal 26-fathoms below the surface of the water, had been struck." (Pacific Commercial, July 22, 1897; Clark)

The name of the shoal appears to have varied early names.

“The steamer JA Cummins went off fishing with a party of excursionists this morning. The steamer will cruise about Kamehameha shoal (the new reef discovered by HBMS Penguin) and return tonight or early tomorrow.” (Evening Bulletin, September 11, 1897)

“The Albatross started from Honolulu on July 9. She first went dredging at the Penguin shoal and went from there to Puako, on Hawaii.” (Evening Bulletin, July 29, 1902)

Today, it's more commonly referred to as Penguin Bank.

Penguin Bank (about 20 miles long and 10 miles wide within the Kaiwi Channel) is the eroded summit of a sunken volcano, now a broad submarine shelf off Molokaʻi Island with depths of less than 200 feet deep. It is capped with sand and fossil corals. The Bank is generally too deep for most live corals and is a relatively barren habitat compared to shallower waters nearby. The base rock is lava of the same kind that forms Molokaʻi Island. (Grays Harbor)

It was one of the seven principal volcanoes (along with West Molokaʻi, East Molokaʻi, Lānaʻi, West Maui, East Maui and Kahoʻolawe) that formerly constituted of Maui Nui.

The top of Penguin Bank and other banks and shelves throughout the Pacific basin are found at similar depths, because these banks were formed by an interplay between reef growth and past low stands of global sea level. (Agegian)

Penguin Bank is noted for highest concentrations of humpback whales during their winter sojourns in Hawaiʻi. While in Hawaiʻi, Humpback Whales are found in shallow coastal waters, usually less than 300-feet. The average water depth in Penguin Banks is around 200-feet, but water depths can range from about 150-feet to 600-feet. (NOAA)

It's also one of Hawaiʻi's premier fishing sites. “Yachts May Cruise – The yachtsmen are thinking of making a cruise starting Saturday and returning Monday night, Monday being Labor Day. Two plans are at present being discussed. One is to go to Waianae and remain off that place fishing. The other plan is a more extensive on. It is to go to Penguin Shoal on the west coast of Molokaʻi to fish, returning Monday via Rabbit Island, where the yachtsmen may stop for a day’s rabbit and bird shooting.” (Evening Bulletin, September 1, 1904)

In 1902, when the first submarine cable across the Pacific was completed (landing in Waikīkī at Sans Souci Beach) linking the US mainland to Hawaiʻi, Canada, Australia, New Zealand and Fiji and Guam to the Philippines in 1903. (The first Atlantic submarine cable, connecting Europe with the USA, was completed in 1866.)

The image shows the Penguin. In addition, I have added other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

A land that was found in the ocean
That was thrown up from the sea
From the very depths of Kanaloa
The white coral in the watery caves
That was caught on the hook of the fisherman,
The great fisherman of Kapaahu,
The great fisherman, Kapuheeuanuu
The canoes touch the shore, come on board
Go and possess Hawaii, the island
An island is Hawaii
(From the chant of Makuakaumana when Pāʻao’s invites a chief to come and live on Hawaiʻi.)

Papa and Wākea are the ancestors of the Hawaiian people. “Papa” in Hawaiʻi is “a word applied to any flat surface,” especially to those undersea foundation layers from which new lands are said to rise.

This probably relates to the successive generations of mankind born out of the vast waters of the spirit world and identified through their family leaders with the lands which they inhabit.

In the South Seas, Papa is a goddess of earth and the underworld and mother of gods. Wākea is god of light and of the heavens who “opens the door of the sun”. (Beckwith)

“In the genealogy of Wākea it is said that Papa gave birth to these Islands. Another account has it that this group of islands were not begotten, but really made by the hands of Wākea himself.” (Malo)

“Papa gives birth to a gourd, which forms a calabash and its cover. Wākea throws up the cover and it becomes the sky. He throws up the pulp and it becomes the sun; the seeds, and they become the stars …”

“… the white lining of the gourd, and it becomes the moon; the ripe white meat, and it becomes the clouds; the juice he pours over the clouds and it becomes rain. Of the calabash itself Wākea makes the land and the ocean.” (Kamakau)

Hawaiian legends suggest the place to which Hawaiians frequently sailed for centuries was usually Kahiki or Tahiti, the old home of the family of ruling chiefs. (Westerfelt)

Thirteen generations after Papa and Wākea, Kiʻi and his wife Hinakoula appear. Kiʻi was king in the Southern Pacific Islands – at Tahiti, the chief island of the Society group. (Westerfelt) They had two sons, Nanaʻulu and Ulu – they came to the Hawaiian Islands and established a dynasty of high chiefs.

It has been suggested that Ulu remained in the southern islands and that Nanaulu alone found his way to Hawaii; but the frequent use of the name Ulu in the genealogies of the chiefs of the two large islands, Hawaiʻi and Maui, would support the position that the brothers, sailing together, found Hawaiʻi. (Westerfelt)

Eleven generations from Nanaʻulu and Ulu, Nanamaoa, of the southern Ulu line, pioneered the first migratory influx to the Hawaiian Islands. He was a warlike chief who succeeded in establishing his family in power on Hawaiʻi, Maui and Oʻahu. (Sands)

Later on Oʻahu, three major competing districts developed out of earlier small and independent political units. These districts were Kona, Koʻolau (later divided into Koʻolauloa and Koʻolaupoko), and Greater Ewa (the later districts of ʻEwa, Waianae and Waialua.)

About AD 1100, thirteen generations from Nanaʻulu and Ulu came Maweke of the northern Nanaʻulu line. Maweke is one of the main figures in the voyaging era of Hawaiian traditions. With Maweke, the lineage of ancient Polynesia was transformed into a distinctly Hawaiian lineage.
Likewise, about this time on the Island of Hawaiʻi, the island was divided into competing district-sized chiefdoms. In general, there were three centers of power during this period: Waipiʻo Valley in the windward region, Kona in the leeward area and Kohala on the northern end of the Island.

Pilikaeaea, the chief, brought by Pāʻao from Tahiti to rule Hawaiʻi, first established his reign in Waipiʻo Valley. Through inter-marriage with descendants of the Nanaʻulu or Ulu line of indigenous rulers he established the Pili line of rulers in Waipiʻo, from whom Kamehameha ultimately descended. (McGregor)

Kūkaniloko, the sacred place of birth on the central plateau may have been constructed by the late-AD-1300s. A divine center for Nanaʻulu chiefs, to be born at Kūkaniloko signified legitimacy. It is said that chiefs from other islands often sought greater prestige by marrying those with these strong ancestral lineages.

During the wars of interisland unification in the eighteenth century, the indigenous ruling Nanaʻulu chiefs of Oʻahu were practically exterminated, first by invaders from Maui, then by the warriors of Kamehameha I of Hawaiʻi Island. (Klieger)

The image shows a general genealogical Chart from Papa and Wākea, to Kiʻi, to Nanaʻulu and Ulu, with several names noted. (Emory)

About Me

I am a lifetime resident of Hawai`i. I’ve been in the private sector for 30-years, 2-years in County Administration and 4 1/2-years in State Administration. Our firm, Ho`okuleana LLC, is a planning and consulting firm assisting property owners with land use planning efforts, including environmental review, entitlement process, permitting, community outreach, etc.
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About the historical posts … in an effort to provide brief background summaries of various people, places and events in Hawaiʻi, I make informal compilations from a variety of sources. These are not intended to be technical reference documents; rather they are assemblages of information and images from various sources. In many cases, specific citations and attributions are often omitted. The images and text in various posts are from various sources and are presented for personal, non-commercial and/or educational purposes.